rticipation of some similitude.

Reply Obj. 2: This name "God" is an appellative name, and not a
proper name, for it signifies the divine nature in the possessor;
although God Himself in reality is neither universal nor particular.
For names do not follow upon the mode of being in things, but upon
the mode of being as it is in our mind. And yet it is incommunicable
according to the truth of the thing, as was said above concerning the
name "sun."

Reply Obj. 3: These names "good," "wise," and the like, are imposed
from the perfections proceeding from God to creatures; but they do
not signify the divine nature, but rather signify the perfections
themselves absolutely; and therefore they are in truth communicable
to many. But this name "God" is given to God from His own proper
operation, which we experience continually, to signify the divine
nature.
_______________________

TENTH ARTICLE [I, Q. 13, Art. 10]

Whether This Name "God" Is Applied to God Univocally by Nature,
by Participation, and According to Opinion?

Objection 1: It seems that this name "God" is applied to God
univocally by nature, by participation, and according to opinion. For
where a diverse signification exists, there is no contradiction of
affirmation and negation; for equivocation prevents contradiction. But
a Catholic who says: "An idol is not God," contradicts a pagan who
says: "An idol is God." Therefore "God" in both senses is spoken of
univocally.

Obj. 2: Further, as an idol is God in opinion, and not in truth,
so the enjoyment of carnal pleasures is called happiness in opinion,
and not in truth. But this name "beatitude" is applied univocally to
this supposed happiness, and also to true happiness. Therefore also
this name "God" is applied univocally to the true God, and to God also
in opinion.

Obj. 3: Further, names are called univocal because they contain one
idea. Now when a Catholic says: "There is one God," he understands by
the name God an omnipotent being, and one venerated above all; while
the heathen understands the same when he says: "An idol is God."
Therefore this name "God" is applied univocally to both.

_On the contrary,_ The idea in the intellect is the likeness of what is
in the thing as is said in Peri Herm. i. But the word "animal" applied
to a true animal, and to a picture of one, is equivocal. Therefore
this name "God" applied to the true God and to God in opinion is
applied equivocally.

Further, No one can si